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the Word and the Word made flesh (John 1:1, 14), identified by the Christian theology with the second divine person of the Most Holy Trinity; the Son of God (John 1:34,49) and the Unigenitus Son of God and the Nicene Creed) the Lamb of God (John 1:29,36) Rabbi, meaning Teacher or Master (John 1:38,49) the Messiah, or the Christ
The author may have drawn on a "signs source" (a collection of miracles) for chapters 1–12, a "passion source" for the story of Jesus's arrest and crucifixion, and a "sayings source" for the discourses, but these hypotheses are much debated, [19] and recent scholarship has tended to turn against positing hypothetical sources for John. [20]
This argument has been used in various forms throughout church history. [2] It was used by the American preacher Mark Hopkins in Lectures on the Evidences of Christianity (1846), a book based on lectures delivered in 1844. [3] Another early use of this approach was by the Scottish preacher "Rabbi" John Duncan (1796–1870), around 1859–1860 ...
Second, Bahnsen conflates "atheism" with "materialism" and has really presented an argument against materialism, not an argument for Christianity. Third, Bahnsen believed that the laws of logic, laws of science, and laws of morality are abstract objects , but Christianity arguably underdetermines the relationship between God and abstract objects.
However, a counter argument by Stephen Maitzen suggests that the ethical inconsistency in the bible that is not followed by most Christians or Jews today, such as the execution of homosexuals, blasphemers, disobedient children, or the punishment for mixing linen and cloth, ultimately undermines the skeptical theism argument. [117] Christian ...
León palimpsest (7th century; extant verses 1 John 1:5–5:21, [25] including the text of the Comma Johanneum . [26] The Muratorian fragment, dated to AD 170, cites chapter 1, verses 1–3 within a discussion of the Gospel of John. [27] Papyrus 9, dating from the 3rd century, has surviving parts of chapter 4, verses 11–12 and 14–17. [28]
John Mill's 1707 Greek New Testament was estimated to contain some 30,000 variants in its accompanying textual apparatus [1] which was based on "nearly 100 [Greek] manuscripts." [ 2 ] Peter J. Gurry puts the number of non-spelling variants among New Testament manuscripts around 500,000, though he acknowledges his estimate is higher than all ...
Following John 1, the early Christian apologist Justin Martyr (c. 150) identifies Jesus as the Logos. [25] [26] [27] Like Philo, Justin also identified the Logos with the Angel of the Lord, and he also identified the Logos with the many other theophanies of the Old Testament, and used this as a way of arguing for Christianity to Jews: